covered, being the image and glory of God; but the 8 woman is the glory of the man. For the man is not of 9 the woman, but the woman of the man. Neither was the

man created for the sake of the woman, but the woman 10 for the sake of the man. For this cause also the woman ought to have a veil upon her head, because of the angels. 11 Nevertheless, neither is the man without the woman, nor 12 the woman without the man, in the Lord. And as the

woman was of the man, so also the man is by the woman; 13 but all things are of God. Judge of yourselves: is it 14 decent for a woman to pray to God uncovered? Doth

not nature itself teach you, that for a man to have long 15 hair, is a disgrace to him? Whereas for a woman to

have long hair, is a glory to her; for her hair was given 16 her instead of a veil. But if any one be resolved to be contentious, we have no such custom, neither the churches of God.

17 But in this which I declare, I praise you not, that ye 18 come together not for the better, but for the worse. For

God, in the dominion he bears over the creation, representing the supreme dominion of God, which is his glory. But the woman is only matter of glory to the man, who has a becoming dominion over her. Therefore she ought not to appear, but with ber head veiled, as a tacit acknowledgment of it.

V. 8. The man is not of the woman-In the first production of nature. V. 10. For this cause also a woman ought to be veiled in the public assemblies, because of the angels-Who attend there, and before whom they should be careful not to do any thing indecent or irregular.

V. 11. Nevertheless in the Lord Jesus, there is neither male nor femaleNeither is excluded; neither is preferred before the other in his kingdom.

V. 12. And as the woman was at first taken out of the man, so also the man is now, in the ordinary course of nature, by the woman. But all things are of God-The man, the woman, and their dependence on each other.

V. 13. Judge of yourselves-For what need of more arguments in so plain a case? Is it decent for a woman to pray to God-The Most High, with that bold and undaunted air, which she must have, when, contrary to universal custom, she appears in public with her head uncovered?

V. 14. For a man to have long hair-Carefully adjusted, is such a mark of effeminacy as is a disgrace to him.

V. 15. Given her-Originally, before the arts of dress were in being.

V. 16. We have no such custom here, nor any of the other churches of GodThe several churches that were in the apostles' time, had different customs in things that were not essential; and that, under one and the same apostle, as circumstances, in different places, made it convenient. And in all things merely indifferent, the custom of each place was of sufficient weight to determine prudent and peaceable men. Yet even this cannot overrule a scru pulous conscience, which really doubts whether the thing be indifferent or not. But those who are referred to here by the apostle, were contentious, not conscientious persons.

V. 18. In the church-In the public assembly. I hear there are schisms among you, and I partly believe it-That is, I believe it of some of you. It is plain, that by schisms, is not meant any separation from the church, but uncharitable divisions in it. For the Corinthians continued to be one church,

first, when ye come together in the church, I hear there 19 are schisms among you, (and I partly believe it. For there must be heresies also among you, that the approved 20 among you may be manifest.) Therefore when ye come

together into one place, it is not eating the Lord's supper. 21 For in eating every one taketh before another his own supper, and one is hungry, another drinks largely. 22 What! have ye not houses to eat and drink in? or do ye despise the church of God, and shame them that have not? What shall I say to you? shall I praise you in 23 this? I praise you not. For I received from the Lord what I also delivered to you, that the Lord Jesus, the 24 night in which he was betrayed, took bread, And when

and notwithstanding all their strife and contention, there was no separation of any one party from the rest, with regard to external communion. And it is in the same sense that the word is used, chap. i. 10, and chap. xii. 25, which are the only places in the New Testament, beside this, where church-schisms are mentioned. Therefore, the indulging any temper contrary to this tender care of each other, is the true scriptural schism. This is, therefore, a quite different thing from that orderly separation from corrupt churches, which later ages have stigmatized as schism; and have made a pretence for the vilest cruelties, oppressions, and murders, that have troubled the Christian world. Both heresies and schisms are here mentioned in very near the same sense: unless by schisms be meant rather those in ward animosities which occasion heresies; that is, outward divisions, or parties: so that whilst one said, I am of Paul, another, I am of Apollos, this implied both schism and heresy. So wonderfully have later ages distorted the words heresy and schism, from their scriptural meaning. Heresy is not, in all the Bible, taken for "an error in fundamentals," or in any thing else; nor schism, for any separation made from the outward communion of others. Therefore, both heresy and schism, in the modern sense of the words, are sins that the Scripture knows nothing of; but were invented, merely to deprive mankind of the benefit of private judgment, and liberty of conscience.

V. 19. There must be heresies-Divisions, among you-In the ordinary course of things; and God permits them, that it may appear, who among you are, and who are not, upright of heart.

V. 20. Therefore-That is, in consequence of those schisms, it is not eating the Lord's supper-That solemn memorial of his death, but quite another thing.

V. 21. For in eating what ye call the Lord's supper, instead of all partaking of one bread, each person brings his own supper, and eats it, without staying for the rest. And hereby the poor, who cannot provide for themselves, have nothing, while the rich eat and drink to the full: just as the heathens use to do, at the feasts on their sacrifices.

V. 22. Have ye not houses to eat and drink your common meals in? or do ye despise the church of God-Of which the poor are both the larger and the better part. Do ye act thus, in designed contempt of them.

V. 23. I received-By an immediate revelation.

V. 24. This is my body which is broken for you-That is, this broken bread is the sign of my body, which is even now to be pierced and wounded for your iniquities. Take, then, and eat of this bread, in an humble, thankful, obediential remembrance of my dying love; of the extremity of my sufferings on your behalf, of the blessings I have thereby procured for you, and of the obligations to love and duty which I have by all this laid upon you.

he had given thanks, he brake it, and said, This is my body, which is broken for you; do this in remembrance 25 of me. In like manner also he took the cup after he had supped, saying, This cup is the new covenant in my blood: do this as often as ye drink it, in remembrance of 26 me. For as often as ye eat this bread, and drink this 27 cup, ye shew forth the Lord's death till he come.

So that whosoever eateth the bread and drinketh the cup of the Lord unworthily, shall be guilty of the body and 28 blood of the Lord. But let a man examine himself, and 29 so let him eat of the bread, and drink of the cup. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not distinguishing the Lord's 30 body. For this cause many are sick and weak among 31 you, and many sleep. For if we would judge ourselves, 32 we should not be judged. But when we are judged, we

are chastened by the Lord, that we may not be condemned 33 with the world. Wherefore, my brethren, when ye come 34 together to eat, wait one for another. And if any one be hungry, let him eat at home, that ye come not together to condemnation. And the rest I will set in order when

I come.

CHAP. XII. 1. Now concerning spiritual gifts, bre

V. 25. After supper-Therefore ye ought not to confound this with a common meal. Do this in remembrance of me-The ancient sacrifices were in remembrance of sin. This sacrifice once offered, is still represented in remembrance of the remission of sins.

V. 26. Ye shew forth the Lord's death-Ye proclaim, as it were, and openly avow it, to God and to all the world, till he come-In glory.

V. 27. Whosoever shall eat this bread unworthily-That is, in an unworthy, irreverent manner, without regarding either him that appointed it, or the design of its appointment, shall be guilty of profaning that which represents the body and blood of the Lord.

V. 28. But let a man examine himself—Whether he know the nature and the design of the institution, and whether it be his own desire and purpose, throughly to comply therewith.

V. 29. For he that eateth and drinketh so unworthily as those Corinthians did, eateth and drinketh judgment to himself-Temporal judgments of various kinds, ver. 30, not distinguishing the sacred tokens of the Lord's body-From his common food.

V. 30. For this cause-Which they had not observed, many sleep-In death. V. 31. If we would judge ourselves-As to our knowledge, and the design with which we approach the Lord's table, we should not be thus judged-That is, punished by God.

V. 32. When we are thus judged, it is with this merciful design, that we may not be finally condemned with the world.

V. 34. The rest-The other circumstances relating to the Lord's supper.

CHAP. XII. Ver. 1. Now concerning spiritual gifts-The abundance of these in the churches of Greece, strongly refuted the idle learning of the

2 thren, I would not have you ignorant. Ye know that when ye were heathens, ye were carried away after dumb 3 idols, as ye were led. Therefore I give you to know, that as no one speaking by the Spirit of God, calleth Jesus accursed; so no one can say, Jesus is the Lord, 4 but by the Holy Ghost. Now there are diversities of 5 gifts, but the same Spirit. And there are diversities of 6 administrations, but the same Lord: And there are diversities of operations, but it is the same God who worketh all in all.

7

But the manifestation of the Spirit is given to each, to 8 profit withal. For to one is given by the Spirit, the word of wisdom; to another, by the same Spirit, the 9 word of knowledge; To another faith by the same Spirit;

Greek philosophers. But the Corinthians did not use them wisely, which occasioned St. Paul's writing concerning them. He describes, 1. The unity of the body, ver. 1—27. 2. The variety of members and offices, ver. 27-30. 3. The way of exercising gifts rightly, namely, by love, ver. 31, chap. xiii. throughout and adds, 4. A comparison of several gifts with each other, in the 14th chapter.

V. 2. Ye were heathens-Therefore whatever gifts ye have received, it is from the free grace of God, carried away—By a blind credulity, after dumb idols-The blind to the dumb: idols of wood and stone, unable to speak themselves, and much more to open your mouths, as God has done: as ye were led By the subtilty of your priests.

V. 3. Therefore-Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only as no one speaking by the Spirit of God, calleth Jesus accursed-That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God, is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils; so no one can say, Jesus is the Lord—None can receive him as such, (for in the Scripture language, to say, or to believe, implies an experimental assurance,) but by the Holy Ghost. The sum is, None have the Holy Spirit but Christians; all Christians have this Spirit.

V. 4. There are diversities of gifts, but the same Spirit-Divers streams, but all from one fountain. This verse speaks of the Holy Ghost, the next of Christ, the 6th of God the Father. The apostle treats of the Spirit, ver. 7, &c. of Christ, ver. 12, &c. of God, ver. 28, &c.

V. 5. Administrations-Offices. But the same Lord—Appoints them all. V. 6. Operations-Effects produced. This word is of a larger extent than either of the former. But it is the same God who worketh all these effects, in all the persons concerned.

V. 7. The manifestation—The gift whereby the Spirit manifests itself; is given to each-For the profit of the whole body.

V. 8. The word of wisdom-A power of understanding and explaining the manifold wisdom of God, in the grand scheme of gospel salvation. The word of knowledge-Perhaps an extraordinary ability to understand and explain the Old Testament types and prophecies.

V. 9. Faith may here mean, an extraordinary trust in God, under the most difficult or dangerous circumstances. The gift of healing need not be wholly confined to the healing diseases with a word or a touch. It may exert itself also, though in a lower degree, where natural remedies are applied. And it may often be this, not superior skill, which makes some physicians more successful than others. And thus it may be with regard to other gifts like

10 to another the gift of healing by the same Spirit; To another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. 11 But one and the same Spirit worketh all these, dividing to every one severally as he willeth.

12

For as the body is one, and yet hath many members, but all the members of the body, many as they are, are 13 one body, so is Christ. For we are all baptized by one Spirit into one body, whether we are Jews or Gentiles, whether slaves or freemen; and we have all drunk of one 14 Spirit. For the body is not one member, but many. 15 If the foot should say, Because I am not the hand, I am 16 not of the body, is it therefore not of the body? And if

the ear should say, Because I am not the eye, I am not 17 of the body, is it therefore not of the body ? If the whole body were an eye, where were the hearing? If the whole 18 were hearing, where were the smelling ? But now hath

God set the members, every one in the body, as it hath 19 pleased him. And if all were one member, where were 20 the body? Whereas now there are indeed many members,

wise. As after the golden shields were lost, the king of Judah put brazen ones in their place, so after the pure gifts were lost, the power of God exerts itself, in a more covert manner, under human studies and helps: and that the more plentifully, according as there is the more room given for it.

V. io. The working of other miracles-prophecy-Foretelling things to come; the discerning-Whether men be of an upright spirit or not; whether they have natural or supernatural gifts for offices in the church; and whether they who profess to speak by inspiration, speak from a divine, a natural, or a diabolical spirit.

V. 11. As he willeth-The Greek word does not so much imply arbitrary pleasure, as a determination founded on wise counsel.

V. 12. So is Christ-That is, the body of Christ, the church.

V. 13. For by that one Spirit, which we received in baptism, we are all united in one body, whether Jews or Gentiles-Who are at the greatest distance from each other by nature; whether slaves or freemen-Who are at the greatest distance by law and custom: We have all drank of one SpiritIn that cup, received by faith, we all imbibed one Spirit, who first inspired, and still preserves, the life of God in our souls.

V. 15. The foot is elegantly introduced, as speaking of the hand, the ear of the eye, each of a part that has some resemblance to it. So among men, each is apt to compare himself with those, whose gifts some way resemble his own, rather than with those who are at a distance, either above or beneath him. Is it therefore not of the body-Is the inference good? Perhaps the foot may represent private Christians; the hand, officers in the church; the eye, teachers; the ear, hearers.

V. 16. The ear-A less noble part; the eye-The most noble.

V. 18. As it hath pleased him—With the most exquisite wisdom and good

ness.

V. 20. But one body-And it is a necessary consequence of this unity, that the several members need one another.